Deuteronomy

(66) March 7: Deuteronomy 1-2 & Mark 11:1-19

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read consider the lessons from each stage of Israel’s journey.

To ponder:
We begin where we left off, east of the Jordan. Deuteronomy comprises speeches Moses gave to preach God’s law, exhorting Israel to obey in the land (1v1-4). Likewise, we need preachers to “always remind” us of God’s great acts and will, so that we don’t go astray (2 Pet 1v12).
Moses begins recounting Israel’s journey. God ordered the people to leave Horeb (around Mount Sinai) to take the land, assuring them he had given it to them in fulfilment of his promise (1v7, see Gen 18v18-21). Desiring that God continue to bless the people with increase, Moses realised the need of help in administering God’s law. So he chose some “wise” men to share his “burden.” They were given authority over 1000s, 100s, 50s and 10s, and to “judge” disputes fairly and impartially, even between Israelites and aliens. But harder cases were to be brought to Moses. Once, more this looks us to governance within the church.
On reaching Kadesh Barnea, Moses urged the people to take possession of the land, stressing it was already theirs and calling them to faith: “Do not be afraid; do not be discouraged.” However, they asked that spies be sent out first. These returned with fruit, a report that the land was “good,” but also that its people were large. So the Israelites lost heart and grumbled. Despite Moses encouragement that they need not fear because God would “fight for” them, they did not “trust in the LORD their God,” who had already proved himself by leading them in the pillar of fire and cloud. In anger, God therefore “swore” that all adults, except for Caleb (and Joshua) would die in the desert. This included Moses, perhaps for being pushed by Israel to send the spies (1v23, 37), or to act without glorifying God (Num 20v21). Too late, Israel arrogantly decided they would then enter and fight the Amorites after all. But as God was not with them, they were defeated. We should not doubt God ability to fulfil his promises, no matter how unlikely this may humanely seem.
The people then wandered in the desert for forty years, whilst God “blessed” and “watched over” them, so that they didn’t lack anything (2v7). Throughout, they were kept from hostilities with the descendents of Esau and Lot, being told they would not have their land. This displayed the depths of God’s faithfulness to Abraham and Isaac in protecting and providing for their other relatives, not just the chosen line. But it also urged Israel to faith, as God enabled Esau and Lot’s descendents to possess the land of other nations. In this way Jesus’ parables often outline how everyday people act, before rebuking us with the phrase “how much more” God’s people should do likewise.
Finally, Israel’s battle with the Amorites began to fulfil Abraham’s dream (Gen 15v16), the possession of the land (Num 2v31), and God’s purpose of putting fear into “all the nations under heaven,” no doubt so that they were reluctant to attack Israel. Sihon, the Amorite King was given the chance to let Israel pass peacefully, but refused because “the LORD your God had made his spirit stubborn and his heart obstinate.” So God ensured his judgement would come against the Amorites through Israel. Because this was judgement, he “delivered” them to Israel, and Sihon, his army, “all his towns” and even “men, women and children” were killed, with “no survivors.” Nevertheless, the livestock and plunder were carried off. Israel therefore defeated the very people that previously defeated them (1v44). This is the first of the coming instances where peoples are completely wiped out, foreshadowing Christ’s return in judgement.

Praying it home:
Thank God for providing us with every spiritual blessing we need to be sustained in faith until we reach our inheritance. Pray that church ministers would be faithful to their calling to preach God’s word and govern his people.

Thinking further:
To read the NIV Study Bible introduction to Deuteronomy, click here. To see a map outlining Israel’s desert wanderings, click here.

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(67) March 8: Deuteronomy 3-4 & Mark 11:20-33

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read note why obedience is so important.

To ponder:
Moses continues to recount Israel’s wanderings. Like Heshbon, the people of Bashan were also “completely destroyed.” The two lands were then given to the tribes who would remain east of the Jordan, and who must fulfil their commitment (3v18-20). Moses stressed God told him not to be afraid because he had already “handed” Bashan over to him. So Moses commanded Joshua in the light of those victories not to fear either, because the LORD “will fight” for him. This would embolden Moses hearers. He then affirms God’s choice of Joshua to them, recounting how God first refused his (Moses’) request to enter the land. Here Moses models how we can respectfully plead with God, whilst readily submitting to his will, even when not to our benefit.
Christ did not fear as he went to the cross to defeat evil. And he promises to be with us “to the end of the age” (Matt 28v20). We will face opposition and trials. But in him we will overcome, for “if God is for us, who can be against us?” (Rom 8v31).
            Yet obedience matters. It matters if Israel are to live and take possession of the land - a key theme of the book. So Moses points out that those who previously rebelled died, whilst Caleb and Joshua who “held fast to the LORD” are “still alive.” And obedience is to be total: neither adding or subtracting from God’s commands. And it is this that will cause the nations to acknowledge Israel’s wisdom, understanding, greatness and privilege in enjoying God’s presence.
            This pattern remains the same. Although forgiving our sins, Jesus calls us to “be perfect, as your heavenly Father is perfect” (Matt 5v48). And because obedience reflects our love for him, it still affects whether we will live or die, for “without holiness, no-one will see the Lord” (Heb 12v14). Moreover, it is this that is to attract the nations as to light (Matt 5v14-16).
The Ten Commandments are central: They are God’s “covenant.” In other words, for Israel to be “the people of his inheritance” depends on obedience to them. So Israel must not commit idolatry. Indeed, if future generations do, Moses calls heaven and earth as witness, that they will “perish” from the land, being “scattered” amongst the nations, with only a “few” surviving. Yet if they then seek God with all their heart and soul, they will find him and return and obey him, for he is “merciful” and will not “forget” his covenant. These truths are critical to understanding Israel’s future history in which just this happens. They remind us in our sin too, that whilst we live we can still repent.
Throughout Moses urges Israel to “be careful” not to “forget the things” she has “seen.” They should remember how God actually “spoke” the Commandments, before writing them on the tablets and directing Moses to teach them. And they should grasp that nothing as great as God speaking to a nation or redeeming them with the awesome deeds of Exodus and Numbers has ever happened. But these happened so Israel would “know that the LORD is God; besides him there is no other.” The people are therefore urged to “acknowledge” and take this “to heart,” so that they obey God and it goes well for them and their children.
This is why reading the whole Bible is key. We will never want to obey unless we truly know the supremacy and character of God. So we must constantly meditate on his awesome deeds, remembering what he has done for us and how he has instructed us in Christ – all so that we would revere him.

Praying it home:
Thank God for giving us such enviable wisdom and righteous commands in scripture. Pray that we would meditate on and remember him as he actually is, and so be motivated to obey Christ.

Thinking further:
Scripture models marriage on God’s relationship with Israel (Jer 1-4). So God’s “jealousy” mentioned by Moses is like that of the loving husband who is rightly angered at his wife’s infidelity, and wants her to benefit from his love. The promise that if Israel commits idolatry and then repents, God will forgive, can therefore be understood as similar to the husband desiring to be reconciled to his wayward wife. In such a situation jealousy is good, and a lack of it would suggest a lack of love.

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(68) March 9: Deuteronomy 5-7 & Mark 12:1-27

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read note the different things God promises Israel.

To ponder:
4v44-49 introduces chapters 5-26 in which God’s laws are proclaimed to the current generation on the edge of the land. We then hear how Moses “summoned” Israel to listen. The laws are the terms of God’s covenant made at Horeb (around Sinai). Moses speaks of the covenant being made with this generation, even though only some would have been there – and as children. This is because the covenant was for future generations too, so each new generation needs to embrace it. Indeed, the “you” and “your” in 6v5 is singular. God sees Israel as one.
Moses lists the Ten Commandments, affirming their centrality as the spring from which the following laws flow. He recounts how Israel heard God speak from the mountain, and in fear of death asked Moses to stand between them and God, relating his word. God commended them, but spoke of his longing that “their hearts would be inclined to fear” him. He desires the same in our response to his word mediated through Christ.
The themes that follow are similar to yesterday’s reading: First, Israel are to carefully obey, learning the laws, being sure to follow them, not forget them, but acting to be constantly reminded of them, impressing them on their children, and telling those children the story of redemption when asked about them. There are lessons here for how Christian parents should pass on the teaching and acts of Christ to their children, recognizing that their children’s life depends on that too.
Second, Israel are to do this out of a whole-person whole-life love for God. As with the new covenant, obedience is to be no legalistic attempt to merit his favour. The covenant obliges them to obey, but as a response to God’s grace in choosing to make Israel his treasured possession and set his love on them. This means that when the parent says careful obedience “will be our righteousness,” they must simply mean God regards this loving response (although inevitably imperfect) as the right response to all he has done. Reflecting this, here their redemption is given as the reason to keep the Sabbath, instead of the creation as in Exodus 20v11.
Third, they must obey so that they would go in and take the land, and their children would live and prosper in it. Here, the blessings this would entail are outlined. Israel will enjoy the cities and vineyards already there, increasing in number, with bountiful harvests, thriving livestock and good health (6v10-11, 7v13-15). These things echo Eden, fulfil God’s promise to Abraham, and look towards the new creation.
Fourth, Israel must therefore keep away from idolatry. So they must utterly destroy the nations and their means of false worship, and not intermarry with them so that they are not led astray. Moreover, they are not to covet the wealth that adorns the nations’ idols, but “abhor” and “detest” it as set apart for destruction. No doubt this was because it was defiled by its use, but also so that they would not tempted to use it in worship. These commands are extreme, but the fulfilment of God’s promise depended on them. Indeed, Moses warns that whilst God is faithful to his covenant, he will destroy those who hate him.
Finally, he again exhorts Israel not to fear, because she saw God prove he is “a great and awesome God” by bringing her out of Egypt. The people can therefore be sure God will drive the nations out before them, but in his time so the “wild animals” don’t multiply and cause them problems.

Praying it home:
Thank God for setting his love on you and making you his treasured possession. Pray that you would be diligent in teaching his acts and will to children, and in remembering and obeying them yourself.

Thinking further:
Christ quotes 6v16 when tempted by Satan. The sense is that in those forty days in the desert he perfectly obeys the law in the way Israel failed to during her forty years. This perfect righteousness can then be credited to his people so that they can be declared righteous (justified) and so treated as truly righteous by God.

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(69) March 10: Deuteronomy 8-10 & Mark 12:28-44

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read note what God wants to remind Israel of.

To ponder:
We are to remember to remember. God tested his people in the desert to know their “heart” – whether they would keep his commands. He “humbled” them by causing hunger so he could then provide manna if they followed his instructions. This taught that his provision depended on obedient faith. In this sense Israel learnt “man” lives “on every word that comes from the mouth of God.” So God was lovingly teaching Israel in her wanderings as an act of fatherly discipline. And hers was a critical lesson to remember. God provided so fully that her clothes didn’t even wear out nor feet swell. And so, if she will only “observe” his commands, “walk in his ways and revere him” she will be abundantly provided for in the land (8v7-9).
            In the light of this Moses urges the Israelites against pride so they don’t “forget” the LORD when all goes well. Rather they should remember it is God who “gives you the ability to produce wealth, and so confirms his covenant.” Indeed, to forget him and follow false gods will inevitably lead to destruction.
            Christians are always more reliant on God in times of difficulty. So every believer is in danger of this same temptation. We must remember we have nothing that we did not receive (1 Cor 4v7). And so to turn from God endangers what we have in this life, not to mention the next.
            Israel therefore need God as the Canaanites are greater and stronger. And so when God gives the land, Israel mustn’t say he has done it because they are somehow more righteous. Again, that’s to forget how reliant they are on him, and on his grace. No, Israel are “stiff-necked.” They have the land only because of God’s promise to the patriarchs and in order to bring judgement on the wickedness of those there. So Israel must remain humble. They must remember how utterly in need of God they constantly are.
            Moses recounts Israel’s sin to cement this: They must “remember” God was angry enough to “destroy” them (and Aaron) over the golden calf. They were “corrupt” and “stiff-necked,” quickly turning aside from the commands God proclaimed himself and wrote with his own finger. And this continued when they “rebelled” by not trusting and obeying God by entering the land at Kadesh Barnea. In fact, they were saved at Sinai, only because Moses intervened, fasting for forty days, and prostrating himself in prayer before God, appealing to God’s promise to the patriarchs and his own honour in the eyes of Egypt.
So it was by grace that God gave the commandments a second time. It is therefore in awareness that despite owning the universe God has chosen them, that Israel are to “circumcise” their hearts. The image implies being set-apart from the nations by cutting sin away in their inner attitude to God, so that they fear, love and serve him, “walking in his ways” and “holding fast to him.” Israel must do this because the LORD is her God, and because he is worthy of it, impartial in his justice, providing for the needy just as he had for her.
Biblical religion has always been of the heart and in response to grace. And in grace God would eventually circumcise the hearts of his people by his Spirit, so that they would display the love he called them to. This is our experience (Rom 2v29). But we still need to remember our sin, so we remember God’s grace, and so cherish and hold fast to him all the more.

Praying it home:
Thank God that even in hardship he lovingly teaches us. Pray that you would never forget how reliant you are on him for grace and provision.

Thinking further:
None today.

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(70) March 11: Deuteronomy 11-13 & Mark 13:1-13

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read note how God protects Israel against unfaithfulness.

To ponder:
Moses’ sermon continues. Israel are to remember it was (largely) they themselves who as children witnessed the Exodus, desert wanderings and judgements against those who rejected Moses and Aaron. So, positively, they must “love” and “obey” God, with a promise of the land described as abundant and cared for by God himself – like Eden not Egypt (11v10-12, Gen 2v8). Negatively, they must “be careful” not to be “enticed” into idolatry, so that they don’t experience God’s “anger” and “perish from the good land.” Instead, they are to keep God’s commands always before themselves, and teach them to their children (11v18-21). Then “no man” will stand against them.
            This “blessing and curse” is to be proclaimed from respective mountains when Israel enter the land. These two choices also face us, as the gospel promises curses for faithlessness as well as blessings for faithfulness (Heb 6v4-8). And God will keep both.
            The detail of the law now begins. The places and means of false worship are to be destroyed so the “names” of the false gods are wiped out. Here, “name” represents the authority of the respective god. So the people are called to worship God only at the place he chooses “to put his Name” and “for his dwelling” – a sign of his authority over the land. The tabernacle will therefore be given more permanent locations, and eventually as the temple in Jerusalem. And sacrifices and offerings will not be offered, or tithes, offerings and gifts eaten just anywhere - as to some extent was being permitted (12v8, 13, 17). Instead, they must be brought to the specified place, where the people can eat their portions “in the presence of the LORD.” However to save travel, animals can be slaughtered and eaten anywhere, as long as the blood is poured out and the Levites’ share not neglected.
            It is thought provoking to remember God’s concern that he is worshipped as he prescribes and “not as everyone sees fit.” Not all forms of “doing church” are acceptable. He is concerned for joy and fellowship (12v12), but above all, that we look to Christ as his “place” for atonement and to which we offer our all to God’s service. The worship of both church and life must therefore be profoundly Christ centred, remembering and affirming him and all he has done, and engaging with the Father only through him.
            This is also why other religions must be rejected. Their potential for evil is affirmed with the reminder of Canaanite child sacrifice. However, whatever is engaged in, those claiming to be prophets or fortellers of dreams, who may even perform signs and wonders, must not be listened to if they advocate false gods, but must be put to death. Indeed, the Israelite is to reject and actually stone anyone who entices them in this way. And if after “thorough investigation” it is established that a town has been led astray, its people and livestock must be destroyed completely, its plunder burnt, and the town to be a “ruin forever.” In other words, such people are to be treated like the Canaanites.
            Although these penalties do not apply within the church, the seriousness of false religion has not changed (Rom 1v18-32), nor God’s view of the “false teachers” who encourage people into false religion or morality (2 Pet 2v1-22). Churches should therefore take action when ministers “entice” people to these things, or Christians adopt the worship practices of other spiritualities. And we should remain discerning, being commanded not even to welcome those within the church who deny Christ and the gospel and so lead people from God’s true place of worship - even if they do work miracles (Matt 7v21-23, 2 Jn 7-11).

Praying it home:
Thank God for your church and all that is good about it. Pray that you, your church family and ministers would be kept from false teaching.

Thinking further:
None today.

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(71) March 12: Deuteronomy 14-16 & Mark 13:14-37

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read note how the provision of the specific “place” for God’s name impacts these laws.

To ponder:
Having affirmed the need for faithfulness to the true and holy God, the people’s holiness is to the fore. They are to be set-apart from the nations and so not to cut or shave themselves in grief as the nations did. This set-apartedness is also the reason for the food laws (see Leviticus). The distinction between clean and unclean on the basis of how distinctively of its kind the animal is, reflects the distinctiveness and cleanness of Israel compared to the nations. So the command not to eat animals that are found dead doesn’t apply to aliens (who have not joined the covenant people, compare Lev 17v15-16) or foreigners. Although these laws have been abrogated, the church is to be set-apart and holy, with a higher standard of life expected of it (1 Cor 5v9-11).
            Previous laws are now applied to the anticipated blessing in the land, and the provision of specific locations for worship. It seems Israel tithed more than the initial ten percent (Num 18:21-32). A second ten percent from what remains is mentioned here, to be eaten at God’s “place” so the people would always “revere” him. However, if the place is too distant, the tithe can be swapped for silver which can then be used at the place to buy “anything you wish” for a joyful feast with one’s household and which includes the Levites. Christians are not to be frugal. Using what we have to celebrate God’s goodness together with food and wine has an ancient heritage!
  Throughout however, the poor are to be remembered. So in every seven years, all tithes from the third and sixth years are to be stored in the towns for the Levites, aliens, fatherless and widows living there. And we’ve already seen that in the seventh, the whole land is to be left for the needy (Ex 23v10-11). In that year, debts should also be “cancelled” (for Israelites) because there “should” be “no poor” within Israel, even though the poor will remain (15v11). This cancelling is an expression of faith that God “will richly bless you,” so the creditor will not end up without. Indeed, if obedient, this blessing will mean Israel lend to and rule over nations. So the people are urged to “be open-handed” and “freely lend” to poor Israelites. They are to give “generously” and “not grudgingly,” not thinking that they might not get their loan back if the seventh year comes, but confident that the LORD will “bless” them in return. Indeed, not giving may lead to the poor appealing to God’s justice, causing those lacking generosity to be found guilty! Generosity is also to be seen not just in setting Hebrew slaves free in the seventh year, but supplying them liberally with livestock, grain and wine, again knowing blessing will be given in response.
Such regular provision for Christians without is urged upon us. This doesn’t justify giving out of greed for more. However, Paul tells us that if we give generously, we “will be made rich in every way so that” we “can be generous on every occasion” (2 Cor 9v6-11). Conversely, Christ is adamant that he will judge and condemn those who claim to be Christians who don’t care for the material needs of their brothers (Matt 25v31-46).
            In what remains, we’re told the firstborn animals (which are God’s) are now to be eaten at the LORD’s specified place, and the three key feasts of Passover, Weeks (Pentecost) and Tabernacles (Booths and Ingathering) are to be celebrated by the men there too - with joy and in response to God’s blessing.

Praying it home:
Thank God for his concern for the needy. Pray that you would have faith to give generously trusting God to meet you needs in return.

Thinking further:
God’s particular call to give to his people is affirmed then in both testaments, and is the dominant focus of God’s call to give. This is because God’s people are his particular concern. Moreover, how we “love” one-another is to be a taste of the coming kingdom and a testimony to the watching world. Nevertheless, we should note that concern for the needs of the poor more generally is not absent. The law constantly affirms the need to care for the “alien” (Deut 14v29), and the parable of the Good Samaritan urges practical care even of enemies as neighbours. Paul sums up the balance in Galatians 6v10: “Therefore, as we have opportunity, let us do good to all people, especially to those who belong to the family of believers.”
So in our giving, we might first consider what to give to those who preach the gospel, as Israel did to the Levites who were set apart to serve God. Ultimately this benefits both believers and non-believers. Second, we might consider how we can give generously to fellow Christians in need, remembering especially those who are persecuted (Matt 25v31-46). Yet, third, we can also prayerfully consider what we can give to the needs of non-Christians too. This may be those we personally come across and are moved to help, as with the Good Samaritan. But we are free to give to others too; and might wish to do so through Christian organisations or churches so that Christ is commended by it.

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(72) March 13: Deuteronomy 17-19 & Mark 14:1-25

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read note the different ways evil is to be purged from Israel.

To ponder:
Chapter 16 ends with the call to appoint impartial and incorruptible judges to ensure justice. What follows stresses this is to “purge” evil from the land, and so ensure Israel continue to possess it, rather than lose it because of sin.
            Alongside a reaffirmation that sacrifices must be without defect, the call to pure worship is stressed. And if idolatry is confirmed by “careful investigation” and the testimony of at least two or three witnesses, the culprit must be stoned. Requiring the witnesses to initiate this before the whole community is involved, ensures they take responsibility for their testimony, and not make it lightly. Patterned on this, elders oversee the discipline of the church against those who deny the faith in belief or behaviour. Jesus taught two or three witnesses should confirm the matter, before the whole church distances themselves from the individual to stress his predicament and provoke repentance, but also to ensure the sin doesn’t spread through the church (Matt 18v15-17, 1 Cor 5v5-8).
            Order within Israel is now detailed with respect to judges, kings, priests and prophets. Difficult cases are to be brought to a particular “judge” who governs Israel and to the priests at God’s “place.” Again, as with elders (Heb 13v17), their decision and teaching must be adhered to. Indeed, to hold it in contempt warranted death.
Future kings must be Israelites, and those God chooses. And they are not to accumulate horses or wealth. That would encourage them to consider themselves better than others and so exempt from Israel’s laws. Nor are they to have many wives who could lead them from the LORD. Rather they are to be scholars and scribes, who copy and study their own scroll of the law, learning how to revere God. These qualities are exemplified in Jesus, but remind all of the dangers of money, sex and power. They show Israel’s kings were to model and administer God’s law, showing the LORD is the real King.
            The provisions for the Levites are reaffirmed. And if out of a desire to serve God they come from their towns to minister at God’s place, they are to receive provision even if they have material means themselves. So the minister has a right to pay even if they don’t need it (1 Cor 9v4-12).
            Seeking guidance through the occult is condemned before the role of prophets is outlined. They are God’s means of guidance. A particular prophet like Moses is promised. He was awaited in Jesus’ day, yet fulfilled in him (Acts 3v22). But others are promised to. They are needed to mediate the awesome voice of God. They will therefore speak only what God commands and so must be listened to. And those who “presume to speak” in God’s name something not from him (such as predictions that don’t come to pass) must be put to death – and are not to be feared. This is why flippancy in those who preach or claim to have a word from God today is so serious, and why those who speak error in his name should be called to account (Tit 1v10-13).
            Having dealt with cities of refuge east of the Jordan (4v41-44), those west are now mentioned. They must be accessible; and if God grants more land, three more built so that those fleeing can find refuge nearby. However, those who killed maliciously are to be handed over without pity to any avenger, so justice is done. Honesty as well as justice is then commended in the instructions not to steal land by moving boundary stones, and to punish false witnesses with the very punishment those they accuse would have received.

Praying it home:
Thank God for the government he has established both in the nation and church. Pray the former would increasingly shape policy according to God’s ways, and the latter teach and uphold his word clearly and faithfully.

Thinking further:
Any applicable principles of government within Israel apply more directly not to any nation but to the kingdom of God and so the church. Nevertheless, as all government is established providentially to promote good, punish evil and govern society (Rom 13v1-7), the principles of “good” and “evil” found within the Mosaic law and taught by Christ and the Apostles are those we should encourage any government to adopt for the wellbeing of the nation they govern. Nevertheless, caution is needed so that we correctly understand how exactly these principles might apply to such a different and secular context, and shrewdness in how and when to promote them.

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(73) March 14: Deuteronomy 20-22 & Mark 14:26-50

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read consider how each law actually protected people.

To ponder:
At first read these laws are hard. But we have seen God’s goodness, justice and mercy already displayed throughout his law. So we can be confident of these same things when these laws are considered in their original context. To properly deal with them, this is a longer post!
           When Israel go to war they are to be reminded they need not fear as God fights for them. Their faith in this is to be displayed by allowing the army to be diminished through permitting any not wholly committed to return home. And mercy is seen in offering peace to Canaanite cities outside the land God is giving. Those accepting this peace would then serve Israel; whereas those refusing would have all their men killed, and women, children and everything else taken. Although difficult to contemplate, this means God’s judgement is actually tempered, saving these cities from the utter destruction of those in the area Israel would actually inhabit. Although all sin deserves death (Rom 3v23), God takes no delight in it (Ezek 18v23). The only reason the closer cities are to be totally destroyed is as a judgement on their particularly extreme wilderness (Gen 15), and so Israel are not led by them into idolatry and sin, bringing God’s judgement upon themselves.
            Various laws follow: Upholding the principle of “a life for a life,” an unsolved killing requires the elders from the nearest town to take an unworked heifer through untouched (so clean) land to a stream. Before Levites, they are then to wash their hands and break its neck, declaring their innocence and asking the LORD to accept the heifer as atonement. This reminds us God’s justice must always be satisfied, just as it is most supremely in Christ (Rom 3v25-26).
            Where the men of an enemy city outside Israel’s inheritance are killed, the women and children would be left without any to care for them. Whereas Israelites are not normally allowed to marry Canaanites, in this instance they are permitted to. The woman is to shave, cut her nails and put aside her clothes, probably to show she is leaving her old life behind and beginning a new one within God’s covenant people. And she must be respected. Rather than being raped or enslaved, she is to be given a month for mourning before marriage. And if her husband is displeased with her, she cannot be sold, but must be allowed to go “wherever she pleases.” The word “dishonoured” means “had your way with.” The sense is that the man’s taking of the woman is the reason she can’t be traded, because it gives her the status of an Israelite. Paul’s teaching that unbelieving spouses are “sanctified” by marriage to Christians doesn’t mean they are saved, but may reflect a similar principle (1 Cor 7v14). They benefit from being amongst God’s people and are set-apart by God for his purposes within that family.
            In polygamous marriages, favouritism with the inheritance is not to be shown to a specific son (21v15-17). And because God’s promise depended on the passing on of his commands to children, the obedience of each generation, and the headship of men, persistently rebellious sons are to be stoned to death - if the elders agree. The particular reason is to “purge” the evil from Israel and also deter others from the same through fear. One expects it therefore to be rarely applied. In being called “a profligate and drunkard” this law seems to refer to older sons.   
            Those put to death were hung on a tree to show they were under God’s “curse” (judgement), and probably also to deter others. Just as uncleanness marked the sort of imperfections stemming from the curse of Genesis 3, the cursed body must be taken down at night so the land is not made unclean by its presence. Jesus was effectively hung on a tree to demonstrate that he was bearing God’s curse; yet through that made us wholly clean (Gal 3v13, 1 Pet 2v24).
            Laws follow affirming responsibility for one’s neighbours property (22v1-4), the importance of maintaining gender differences in appearance, care even for the smallest animals, health and safety in building, and the importance of tassels as reminders to keep the law (Num 15v37-41). The reasons for the distinctions in 22v9-11 are uncertain. They may be a rejection of Egyptian agricultural practice, working clean and unclean animals together, and wearing the sort of clothes worn by prostitutes - or they may simply affirm that with God especially present, the distinctions of creation must be maintained as a testimony to his holy perfection and order.
            The law on proving virginity seems degrading but was to protect new wives from being rejected by husbands who simply “dislike” them. However, if virginity when married is not proved, the penalty is death for the immorality, but perhaps for deceiving the husband too. Being stoned at the “door of her father’s house” showed he was implicated, maybe in his parenting, or in not speaking when there was no proof of his daughter’s virginity on her wedding night.
            The penalty for sleeping with a betrothed virgin is the same as for adultery, as she is already treated as “another man’s wife.” Both must therefore be put to death if this occurred in a town, as the woman’s failure to scream (presumably during or immediately following the act) is taken as consent. This shows how serious Mary’s pregnancy would have been regarded. If it occurred in the country however, only the man should die as the girl could not shout for help. If she is not betrothed, the rape is not adulterous and so the man must pay what was probably the bride price, and marry and not divorce the girl. This would be a deterrent, but also protected the girl and any child that might result. The chapter ends with a reminder a man cannot marry his stepmother.

Praying it home:
Thank God for his concern to protect the needy and ensure justice. Pray that these things would be increasingly reflected in our culture.

Thinking further:
None today.

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(74) March 15: Deuteronomy 23-25 & Mark 14:51-72

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read consider what each law taught the people.

To ponder:
The laws continue. To “enter the assembly of the LORD” was to gather for worship at the tabernacle or temple. So those intentionally emasculated (probably in false worship) are excluded, as are ten generations born from “illegitimate marriages” (with prostitutes or close relatives), or born to Ammonites or Moabites, with whom Israel mustn’t make a treaty (because of their hostility). However, only two generations born to Edomites or Egyptians are excluded, due to their prior relationship with Israel. Such laws assumed foreigners would live amongst God’s people, and did not prohibit them from faith in the LORD. At the least, they stress that our response to the Lord now has implications for our posterity. Nevertheless, due to the full cleansing we have in Christ, all who repent immediately join the great assembly, no matter their history (Heb 12v22-24).
            Amongst Israelites, those with “nocturnal emissions” are temporarily excluded from the camp for a day, and the people are to go to the toilet outside the camp, covering any excrement. This is so the LORD moving about the camp doesn’t see anything “indecent” - confirming that uncleanness refers to what is inappropriate or unfitting for God’s holy presence.
            Countering the assumption that the Bible promotes slavery, 23v15-16 commands that escaped slaves be given sanctuary within Israel, living wherever they like and not being oppressed. One considers asylum seekers and slaves today. Israelites are then forbidden from becoming shrine prostitutes or using their earnings to pay for vows made to God. This reveals the hypocrisy of giving dishonest money to the church. Charging interest of fellow Israelites is also forbidden, the speedy keeping of vows commended, and the harvesting of other’s crops banned too.
            It seems divorce was permitted on the broad grounds of “indecency.” But remarrying a first husband having been divorced by them and then married and divorced by a second, is “detestable” (a very strong word), because the woman is “defiled.” Jesus suggests this may be because, although permitted, the second marriage was equivalent to adultery against the first husband (Matt 19v8-9).
            God’s care is seen in what follows: Newly-weds are not to be too busy for a year so they can enjoy their marriages! Security is not to be taken for debt that ruins someone’s means of earning. Those who kidnap and enslave an Israelite must die. Lepers are to follow levitical instruction. Assets given against debt aren’t to be forcefully taken, nor kept if the person is poor and needs them for basic living. Likewise, poor hired workers are to be paid daily so they don’t go without, or else cry to the LORD against their employer (Jam 5v4-6). And family members are not to be held to account for each others’ sin.
Because Israel had nothing as slaves and had to rely on God for redemption, the alien, fatherless and widowed in particular are to be ensured justice, not impoverished, and left the remains after harvest for themselves. We should consider the equivalent today (Jam 1v27). Disputes are to be brought to the judges at court, the punishment to be proportional, and no-one lashed more than forty times to preserve their dignity (perhaps as one in God’s image). Animals are to be allowed to eat from the grain they work, which Paul applies to ministers being paid (1 Cor 9v9-10).
If a man dies, his brother must marry his widow to maintain his name. Not to is shameful and to be acknowledged before the elders and wider community. A wife who grabs someone’s privates to stop him fighting her husband is to have the hand cut off. This is the only instance of such a punishment, providing a strong deterrent. It also stresses the seriousness of attacking someone’s ability to have children, because this was the means by which God’s promises were to be fulfilled.
Finally, business is to be conducted honestly (25v13-16). And after Israel settle, they are to blot out the Amalekites because of what they did in Exodus 17v8-14.

Praying it home:
Thank God that all with faith in Christ are full and equal members of his great assembly. Pray for wisdom on how these principles might be applied to your situation.

Thinking further:
As mentioned, Paul applies the fact that oxen are to be allowed to eat from the grain they work, to the right for ministers to receive pay from those they minister to (1 Cor 9v9-10). Once more this helps us apply the rest of the laws. It teaches that we are to look for the principle of love behind them, and relate it to parallel situations in which that same principle stands. So, the concern that the alien, fatherless and widow receive justice and are provided for, reflect the principle that those with none to stand up for or care for them should be particularly looked out for. We might therefore consider other categories today, such as the pensioner with no relatives or the unborn child; or the need for legal aid to be given to those unable to pay for it.

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(75) March 16: Deuteronomy 26-27 & Mark 15:1-26

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read consider how conviction that God would give the land is expressed.

To ponder:
Here Moses expresses utter certainty in God’s promise. We can talk of “when” we receive our inheritance in the same way.
            To mark the possession and settling of the “inheritance,” at the first harvest (and possibly every subsequent feast of Weeks/Pentecost) the firstfruits are to be taken to the tabernacle at “the place” God chooses. The Israelite is to recite given words, declaring to God before the priest that the LORD has brought him to the promised land, and recounting the miracle of how God created and redeemed such a great nation from Jacob - the “wandering Aramean.” The point is that Israel now have a fixed home! The Israelite is then to bow down as he lays the basket “before” the LORD. His household, the Levites and any aliens, should then rejoice in all God had given with a feast. When giving his tithe to the Levite, alien, fatherless and widow in the third year, he is to say to God that he has done this according to his commands, praying God would bless his people in the land from his real “dwelling-place” in heaven. This requirement justifies the use of fixed liturgies to remember great events. It also commends preaching to ourselves (and celebrating) our own story of redemption in Christ, to keep us thankful and full of faith.
            The sermon ends with a call to obey, and an affirmation of the covenant: The people have declared the LORD is their God and they will “walk” in his ways; and he has declared they are “his people” and “treasured possession,” that they are to “keep his commands,” and that they will be regarded more highly than any nation and be holy and so set-apart to the LORD. Peter declares these same things whilst reciting how God has redeemed us (1 Pet 2v9-10). And this is the basis for his call that we “abstain from sinful desires” and “live such good lives amongst the pagans” that they come to “glorify God” – ie. regard us highly as so consider and come to honour him. So our obedience is no less important.
            Moses and the elders now command the people to mark the beginning of their life in the land by setting up some stones on Mount Ebal, coating them in plaster and writing the law on them. This may have been the Ten Commandments, the whole book, or just the curses that follow. They are also to make an altar there, offer burnt offerings (for unintentional sin), sacrifice fellowship offerings (marking the peace achieved with God), and eating with joy “in God’s presence.” The sense is that the burnt offerings atone for sins against the laws written on the stones. As our sacrifice, Christ actually embodied the law, making full atonement so we could have fellowship and joy with God.
            Moses and the priests then silence Israel, affirming the need to obey now they are God’s people. Moses also commands that in the centre of the land the tribes are to be split between Mount Gerizim - to bless the people, and Mount Ebal - to curse them. The blessings are not recorded here. The curses to be spoken by the Levites seem to stress sins reflecting God’s main concerns: ie. idolatry, dishonouring parents, stealing people’s inheritance, abusing the needy, withholding justice, sexual immorality, and murder. The promise of curse is of God’s judgement even for “secret” sins (27v15,24), implying direct action from him against those whose sins are not found out by the people. By crying “Amen” to each, the people effectively accept the terms of the covenant. The NT also affirms severe punishment to those who keep sinning having received the gospel and taken their place in the church, for “the LORD will judge his people” (Heb 10v26-31).

Praying it home:
Thank God that our inheritance is so certain we can talk about it as ours, and ponder what will be “when” there. Pray that you and Christians you know would live such good lives that others come to glorify God.

Thinking further:
None today.

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(76) March 17: Deuteronomy 28 & Mark 15:27-47

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read consider the categories to the blessings and curses.

To ponder:
This is a sobering chapter. The blessings and curses echo those of Eden, looking to those of eternity. The curses were eventually experienced when Assyria and Babylon conquered Israel. Here Moses says this would be a “sign and wonder” to God’s people forever (28v47) – proof that God will always bring to pass the judgements he warns of. So chapter 28 is for us to heed. For this reason, as with Jesus’ teaching, it gives more space to the curses. We must remember this reflects God’s loving concern for us.
            The word “if” sets the choice before Israel. “If” she “fully” and “carefully” obeys, never “turning aside” from God’s commands, she will be exalted “high above” all nations. This principle continues. Those who are “last” in God’s kingdom will be “first,” as Jesus was, because they act righteously by humbly serving God and others. This is the way to greatness before God.
            The blessings will fill the whole land, encompass every activity, and be seen in fruitfulness with respect to children, crops and livestock. God will therefore open the heavens to bring rain. And enemies will be soundly defeated, so that “all peoples” fear Israel. It’s a picture of prosperity and security, which will be ours too, when all evil is shut out of the new creation.
            The curses are not simply the absence of blessing, but an active bringing upon Israel their opposite. They too will be total, affecting the same areas. So the people will be frustrated in all they seek to achieve until they are eventually destroyed. This destruction will include illness, diseased crops, drought, defeat, afflictions of the skin patterned on the plagues of Egypt, and helplessness of the mind, meaning people will just not know what to do (28v29).
            In the context of war, people will lose their wives, homes, crops and animals. They, their children and even king will be shipped to other nations, where they will commit idolatry, whilst foreigners enjoy their land. Their crops will be ruined by locusts, worms, and disease, and “in hunger” and “poverty” they will serve their oppressors. Indeed, aliens will be exalted whilst Israelites sink lower. As Jesus said, those who exalt themselves in their pride and arrogance, will be humbled.
            It is stressed this is for the LORD to “put an iron yoke” of bondage on Israel’s neck. He will bring a nation against her like a swooping eagle, which will show no pity, devouring all they have and besieging all their cities. Cannibalism will result from the lack of food, in which all compassion for one’s family will be put aside by the desperation to survive. Moreover, “every kind” of sickness and disaster will be brought on Israel until the once numerous nation will be “few in number.” Scattered to the nations, the people will experience psychological and emotional despair as they worry about what they might face and long for what was, desperate that the sufferings of the moment pass. Hard as it is, Jesus’ affirms this same despair in describing the torments of hell (Lk 13v28-30, 16v22-24, Rev 14v10-11).
The chapter ends with Israel once more enslaved in Egypt. In other words, all that God has given will be removed, and they will experience the very judgements Egypt did (28v27).
This should all deepen our appreciation of what it involved for Christ to “redeem us from the curse of the law by becoming a curse for us.” And through true faith in him, none of this needs to be feared. On the contrary, he bore the curse “that the blessing given to Abraham might come to the Gentiles” (Gal 3v13-14)!  

Praying it home:
Thank God for his love displayed in Christ experiencing the equivalent of these things so that we could be saved from them. Pray for a greater conviction and honesty about the reality of judgement in churches and Christians.

Thinking further:
None today.

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(77) March 18: Deuteronomy 29-30 & Mark 16

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read note what is predicted about Israel’s future.

To ponder:
This covenant is “in addition” to that at Horeb (29v1). Its structure is the same, but detailing actual life in the land to the next generation. When referring to the Mosaic or “old” covenant, we are therefore referring to two agreements that combine to make one overall agreement (29v25).
            As previously, the present generations’ witness of God’s acts of deliverance and provision are appealed to as testimony that the LORD is God and to be obeyed. Significantly, we learn that God has not enabled Israel to “understand” what they’ve seen. The language of verse 4 looks to Jesus’ description of why people don’t recognise the significance of his feeding the four and five thousand (Mk 8v18). The point is the same. We should realise that Jesus is “the LORD” our God.
            It is stressed that Israel are in God’s “presence” as they are exhorted to “carefully follow the terms of this covenant.” He is witness to their commitment, and “seals” (guarantees) the covenant with “an oath” for future generations too.
            Once more Israel are warned against idolatry. Indeed, they are to keep one-another from turning away from the LORD, ensuring “no root” grows up to “poison” the community (as Heb 12v15).
            In particular, the people are warned against the self-delusion of assuming the covenant means they are “safe” even though they go “their own way.” Such people should instead be sure this will bring disaster on the land, and they will suffer God’s burning wrath and zeal, being “singled out” for disaster according to the covenant curses. This rebukes the assumption so prevalent in Jesus’ day and that so easily arises within the church.
            A prophetic description of Israel’s future follows: Future generations and foreigners will see the “calamities” that fall on the land. Ironically, it will be like Sodom and Gomorrah, which represented God’s judgement on Gentile sin. The nations will ask “why”? And the response will be that Israel “abandoned” God’s covenant, provoking his wrath.
Verse 29 affirms that mystery surrounds God’s purposes in all this, but that what he has revealed is to encourage Israel’s obedience. When scattered amongst the nations people will “take to heart” what’s happened, perhaps by recalling these words. They will return to the LORD and obey him wholeheartedly; and he will then restore them in compassion, and even “circumcise” their hearts so that they and their descendents permanently and more fully “love” him and so “live,” obeying him and therefore prospering because he “delights” in them. This looks to the new covenant work of rebirth by the Holy Spirit (Ezek 36v25-34, Jer 31v31-35, Rom 2v29), in which sin is “cut off” from the heart, setting the person apart for God just as circumcision set them apart from the nations.
  As stated in verse 4, it is therefore only God who can make obedience possible. So it is not “beyond reach” requiring Israel to ascend to heaven as Moses on the mountain or cross a sea as the people did the red sea. It is “near” because God is near: in their “mouth” as they teach one-another his commands, and their “heart” if they look to him to do the inner work he promised. Paul points out this is essentially the gospel in which the Christian confesses God’s lordship in Christ, and believes he raised Jesus (Rom 10v5-10), implying faith in all that means for renewed inner life (Rom 6v4). Therefore, where Moses solemnly calls “heaven and earth as witnesses” in charging Israel to choose life (with echoes of Eden) so that she and her children “may live,” we should hear the call to “love”, “listen to”, and “hold fast” to Christ.
           
Praying it home:
Thank God for his work of regeneration by the Spirit that enables us to love and obey him. Pray that you would be faithful in seeking to keep not just yourself but others from turning away from the Lord.

Thinking further:
Ezek 36v25-34 and Jer 31v31-35 suggest regeneration or rebirth in its fullest sense is a new covenant work of God in which he permanently recreates our hearts so that they love and obey him in a way old covenant believers were never able to (John 7v37-39). Nevertheless, Deuteronomy 30v14 hints that God would always enable old covenant believers who look to him in faith, so that they could actually keep the covenant. This faith is exemplified in David’s prayer in response to a realisation of his own sin: “create in me a pure heart, O God, and renew a steadfast spirit within me” (Ps 51v3-6, 10). This tells us once again that it is quite wrong to hold that the old covenant was about meriting God’s favour by obedience whereas the new is about receiving it through faith. In making provision for atonement, the old clearly didn’t require perfection. As with the new, its obedience was always to be an expression of faith in God’s promises that looked to him for that atonement and for any ability to obey. As all these things foreshadowed Christ, it was therefore ultimately faith in him.

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(78) March 19: Deuteronomy 31-32 & Luke 1:1-23

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read note how Israel are to be reminded of their covenant commitments.

To ponder:
Moses prepares the people for his departure. He reassures them again that God will “cross ahead” of them, and “destroy” the nations as he did the Amorites, so the people “will” take possession of the land. Israel are therefore to be “strong and courageous,” not because of confidence in themselves, but because God “will never leave” them nor “forsake them.” Likewise, Christ’s promise to be with his people even to the end of the age emboldens them to spread his kingdom throughout the world by preaching the gospel, no matter what spiritual or human enemies stand against them (Matt 28v20).
            With the people present to witness it, Moses charges Joshua in the same way, instructing him to divide the coming inheritance. In the light of the people’s grumbling about Moses, this was necessary so that they recognise Joshua as God’s chosen leader. God’s declaration at Jesus’ baptism and Christ’s later affirmation of the apostles are similar.
We then learn how the essence of Deuteronomy (and possibly Numbers) came into being. Moses writes the law down and gives it to the Levites - a pattern followed by the apostles as their deaths approached. The feast of tabernacles that ended the seventh year signalled a sort of re-booting of Israel in terms of the inheritance. So it is then that “all” the law is to be read to the assembly. Even the children were to “hear it” and so “learn to fear the LORD” – a gentle rebuke of those who argue things must always be brief and simple in church for children.
            Joshua is then commissioned in the visible presence of God and Moses. And God relates once more how Israel will forsake him for idols, bringing many “difficulties and disasters.” God therefore instructs Moses to write down and teach Israel a song to “testify” against her when she goes astray. This forms an early justification for music ministry. It is not just about praising God, but being reminded of his deeds and our response to them.
            The book of the law was also to be a witness, being placed beside the ark (which already contained the Ten Commandments) in the tabernacle (later temple). The book and song would be a constant reminder that what Israel will experience because of her apostasy was just what God predicted. No doubt this would urge Israel to respond rightly as our Bibles and songs urge us to.
            The song’s poetry is worth reflection. It brings home Israel’s history and future. Heaven and earth are first called to witness, with a prayer that God’s word would bring abundant life to Israel. God’s faithfulness is affirmed, making Israel’s corruption all the more serious. His care as Father and Creator in making and forming her (Jacob) is then outlined. The language reflects his purpose, protection and provision. And the past tense marks how certain the future is: Israel will reject and “forget” him for gods they hadn’t even known. In loving jealousy God will then reject them, bringing the promised disasters. But Israel will not understand this is all from God. He therefore calls them to “see” there is no God but him. And this will be proved by him bringing the nations to actually praise him for judging those he brought against Israel, and by his making “atonement” for the land and people. This great concern for Israel is of course fulfilled when, through faith in Christ, Jews and Gentiles join in “seeing” who God is, praising him and receiving atonement.
            Moses concludes affirming to Israel that the words of the song “are your life.” If they heed them, they will “live long in the land.”
           
Praying it home:
Thank God for the gift of music and musicians in helping you be reminded of God’s deeds and will. Pray that those who choose songs in your church would choose wisely, and that the church would learn from what they sing.

Thinking further:
Jesus referred to the first five books of the Bible (the Pentateuch) as the “books of Moses.” We need not understand this in a literalistic way. It is quite apparent some later editing has taken place (under God’s sovereign guidance). Later place names are inserted so later readers can locate places. And the book ends recording Moses’ death, and the fact that the place of his grave is not known at the time of writing, nor any prophet like him ever come (34v6, 10). However, as we have seen, God instructed Moses to write the law down, and the sermons of Deuteronomy are obviously from him. There is no reason therefore to doubt that the content of these books is substantially Mosaic.

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(79) March 20: Deuteronomy 33-34 & Luke 1:24-56

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read note what Israel learn about her future.

To ponder:
Between the instruction and then activity of Moses climbing Mount Nebo, we have his blessings (32v48-52, 34v1-8). Once more with poetry we’re reminded of God coming with his angels and in love to Israel. They are pictured as humbly receiving God’s law with Moses acting like a king. This is the ideal for God’s people.
Reuben is blessed with life and multiplication, and Judah with help against foes. But the focus is on Levi. Although not recorded, it is implied that the tribe didn’t share in the grumbling at Massah and Meribah. And they proved their qualification to watch over God’s word and guard his covenant when they put him first by executing his judgement even on their relatives (Exodus 17). It seems this is why the decision-making of the Thummim and Urim are entrusted to them. Their other tasks are to teach the law, and co-ordinate Israel’s worship. And Moses prays for them to be blessed and protected in this. Within the church too, it is those who have proved themselves who are to be given the greater responsibility (1 Tim 3:2-4, 10).
            Benjamin is blessed with security stemming from God’s love, and Joseph (comprising the two half-tribes) with the best of the land as “prince among his brothers.” This reflects the prominence of Ephraim in particular within the future northern kingdom of Israel. Indeed, reflecting Joseph’s blessing, Moses blesses Ephraim with more descendents than Manasseh. Zebulun and Issachar are blessed with prosperity from sea and sand, that leads to offering sacrifices, probably of thanksgiving. Gad is blessed with the good land he chose east of the Jordan, which is his because of his willingness to carry out God’s will by going ahead of Israel in taking the land. The future strength of a lion is promised Dan, and God’s favour and blessing are granted Naphtali. Finally Asher is promised special favour, living amongst olive trees (the oil) and in great strength and security.
            These blessings are those we’ve come to expect: increase, strength, security, abundance, wealth, and favour. And there is no doubt where they come from. They are Israel’s because there is “no-one” like her God, whose power and readiness to bless is seen in him being a king, riding on the clouds of the heavens “to help.” He is her “shield and helper” and her “glorious sword.” We can apply this wonderful language to ourselves as God’s people now. He effectively “rode” to help us in Christ, who will return on a horse named “faithful and true,” to defeat all God’s enemies (Rev 19v11). God’s love makes him swift to act for us.
            The book ends with Moses climbing Mount Nebo. In granting him a view of the land, God is portrayed as acting kindly so Moses would see what he had worked so hard to achieve. But, it is also stressed that his death is not due to ill health (34v7). It was the penalty for his lack of faith in Numbers 20v6-12, which kept God’s holiness from being honoured for his gift of water (32v51).
            Moses’ role has however passed to Joshua, marked by his being “filled” with the “spirit of wisdom” through the laying on of hands. This provides some background to the practice of laying on hands for the giving of the Spirit in the NT. The writer is however clear that despite Joshua’s leadership, since then the promised “prophet like Moses” (Deut 18v15) has not yet come. The book therefore ends looking later generations to a prophet and King (33v5) like Moses, who will speak God’s word and administer his will. Whoever else would rise to lead the nation, it is this man she really needs. And now he has come!

Praying it home:
Thank God for the coming so readily to our help in Christ. Reflect on the key lessons you’ve learnt from Deuteronomy and pray them home.

Thinking further:
Congratulations. We have now completed the Pentateuch, ie. the first five books of the Bible. This is sometimes known by the Jews as the “Torah,” which means “instruction;” although this term can also refer to wider Jewish teaching too. You may have noticed that these books are foundational to all else. They reveal God’s uniqueness, power and nature. They set out the redemptive framework for his wider interaction with human beings. And in what follows, the history books essentially recount the working out of his covenant blessing and curses on Israel, whilst much of the prophetic books are a record of their sermons in which the covenant and its terms were preached and applied to the situations in their day.


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